Talmud Jerusalem
Talmud Jerusalem

Talmud for Shekalim 6:1

(עזרא י׳:ח׳) וכל אשר לא יבא לשלשת הימי' בעצת השרים והזקני' יחרם כל רכושו והוא יבדל מקהל הגולה מניין שהיא פטורה מן המעשרות רבי יונתן בריה דרב יצחק בר אחא שמע לה מן הדא אין מעברין את השנה לא בשביעית ולא במוצאי שביעית ואם עיברוה הרי זו מעוברת וחודש א' שהוא מוסיף לא פטור ממעשרות הוא עד כדון שביעית מוצאי שביעית מאי א"ר <אבהו> ר' בון שלא לרבות באיסור חדש ר' זעירה בשם ר' אלעזר <ר' אבהו> הדא דאת אמר עד שלא התיר רבי להביא ירק מחוצה לארץ לארץ אבל משהתיר רבי להביא ירק מחוצה לארץ לארץ היא שביעית היא של שאר שני שבוע: תני אין מעברין וכו': א"ר מנא הדא דאת אמר בראשונה שהיו השנים כתיקנן אבל עכשיו שאין השנים כתקנן היא שביעית היא שאר שני שבוע תני של בית רבן גמליאל עיברוה במוצאי שביעית מיד א"ר אבון אין מן הדא לית את ש"מ כלום (דברים ט״ז:א׳) שמור את חודש האביב שומריהו שיבוא בחידושו והיידא <ס"א הדא דאת> אמרה דא גדיש שלא לוקט תחתיו כל הנוגעות בארץ הרי הן <זה> של עניים ואמר ר' אמי בשם ר' שמעון בן לקיש דב"ש היא דאי כב"ה עניים אוכלין ומעשרין וא"ל ר' יוסי שמענו שהוא פטור ממעשר ד"ה משום קנסא:

But if the doubt exists, that the sight of the impurity dates partly from to-day and partly from the morrow, the impurity is certain, but the sacrifice uncertain. On account of this, R. Hiya bar-Joseph answered in the presence of B. Yohanan: Who is it who taught that one of these occasions of impurity can be divided into two? It was R. Yosse. He answered: You thus refute your own opinion; for you say that each twinkling of an eye of the time accomplished in a half-mile, according to R. Nehemiah, is doubtful, and not only the end of it. No contradiction can be offered to this; when the Prophet Elijah shall return to this world, and will explain to us what this twilight means, no one will contest him. R. Hanina argued against the disciples of the Rabbis: Since, said he, it is night as soon as three stars are visible, be the sun still high in the heavens, the same must apply (before the day) in the morning. R. Abba said: It is written (in Gen. xix. 23) : "The sun was risen upon the earth when Lot entered into Zoar;" and is written (in Lev. xxii. 7): "And when the sun is down he shall be clean." The sunrise is compared with the sunset: As sunset corresponds to the disappearance of the sun from the sight of man, so also sunrise is manifested by the appearance of the sun to the eye of man.

Jerusalem Talmud Shekalim

HALAKHAH: “Coins which are found between the sheqalim and the voluntary gifts,” etc. It would only be necessary between sheqalim and nests5Since Mishnah 6:7 states that the horn for nests is next to the two for sheqalim, how can coins be found between sheqalim and gifts?! They were arranged like a snail6Greek κοχλίας, “snail with a spiral shell”. If the horns are arranged almost in a circle, the box for new sheqalim is next to the last box for gifts. If they would be in a straight line then the box near to “nests” is that for “old sheqalim”, which are never used for sacrifices and therefore the coins found halfway should be given to “nests”.. Would it not be necessary that it be given to sheqalim7Since “gifts” provide private sacrifices but sheqalim public ones, the sanctity of sheqalim should be greater than that of “gifts”.? Some want to say, maybe they would remain with the excess of the lodge8Which are not used for sacrifices.. Some want to say, in the middle it is as if he died. 9This text to the end of the paragraph is from Halakhah 2:5, Notes 81–83. The origin of the text is there, since the last two sentences, about the High Priest’s flour offering, have no connection with the topic under discussion here. Rebbi Yasa said, when I still was there, I heard the voice of Rav Jehudah asking Samuel, if somebody had set his sheqel apart and died? He told him, they shall fall to the gift account. The excess of his tenth of an ephah, Rebbi Joḥanan said, one shall bring them to the Dead Sea. Rebbi Eleazar said, it shall fall to the gift account.
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Jerusalem Talmud Sheviit

There95Mishnah Šeqalim 6:8, Menaḥot13:2. The paragraph is also in Šeqalim6:6 (fol. 50b). It seems that the argument is inserted here because “rain” means second rainfall, and “logs” means at least two logs., we have stated: “If somebody says, I am taking upon me [to offer] logs, he should not bring less than two.” Rebbi Yose ben Rebbi Abun said, Rebbi Abba bar Mamal asked: If he said, I am taking upon me [to offer] a log, does he bring one log? Rebbi Eleazar96While all mss. have “Eliezer” both here and in Šeqalim, the name must be Eleazar since there is no known Galilean Amora called Eliezer. said, a Mishnah says that each one is a separate sacrifice, as we have stated97Mishnah Yoma 2:5, noting that the daily afternoon sacrifice was brought to the altar by 11 Cohanim, 9 for the parts of the sheep and two holding the logs for burning. Each Cohen is reponsible for a separate sacrifice since it is written (Lev. 1:8): “The sons of Aaron, the Cohanim, should put the pieces, the head and the innards, on the logs that are burning on the altar.” However, for the morning sacrifice, it says (Lev. 6:5): “The Cohen should burn logs on [the altar] every morning;” this indicates that in the morning two logs together form one obligation. Without that difference between morning and afternoon service there never would have been a question whether one log alone could be a sacrifice.: “Two, holding in their hands two wooden logs.”
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Jerusalem Talmud Yoma

“And an urn152Greek κάλπη. was there with two lots in it. They were of boxwood. What is “of boxwood”? Πύξινον199Cf. Ketubot 7:11 (Note 177), Gen. r.15(2).. Rebbi Samuel, Rav’s brother, asked: If they were lost, must the replacement be made from gold200After ben Gamla made the lots of gold, may the replacement be made of boxwood as it was originally or must any future replacement be made of gold?
No R. Samuel, Rav’s brother, is otherwise known in talmudic literature. One may conjecture that the name is a scribal error for R. Samuel, R. Berekhiah’s brother.? It shall come following “one increases in holiness but does not decrease201Mishnah Šeqalim 6:6..”
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